ISLAM AND SCIENCE: AN ISLAMIC PERSPECTIVE*

By:
Ahmad Daud b Ishak El-Merbawiy
Center for Islamic Thought and Understanding (CITU)
MARA UNIVERSITY OF TECHNOLOGY
Perlis Branch Campus 02600 Arau Perlis

Introduction
In general, knowledge (al-ma‘rifat) and Science (al-‘ilm) are
infered simplistically synonimous meaning by public. Any
way if we do examine and analyze exactly, we can find that
they have far different meaning. which later can be refered
to the main bussiness of subject matter in the system of
knowledge inside the intellect (al-‘aql) and the psychological
of human soul (al-nafs). Since human being is given the
power of intellect and apprehension, he is disserved to be
the most genius creature and has related to knowledge and
scientific mastery. But the question are who is the knowledge
provider, how does it attains into human’s intellect and
heart?. Is there any basic value of the knowledge?.Why do
they be responsible to the crisis present knowledge? These
are among the very interesting part to be solved. This Islamic
point of view, shall try to unveil the ability and nature of
knowledge and Science in Islam.

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The Importance of Universe

Philosophically, nature is the source of intellectuality and

scientific activities. To search for the reality meaning of some
thing was the basic role-played by Philosophy, which
affirmed, by philosophers and thinker-scientists started from
the earlier ages of the history of human kind. Hence, how the
nature or cosmos has been observed or verified and found is
indicated a certain point of view about cosmos later it
derives the knowledge of nature that is called Cosmology.
Knowing Cosmology is very crucial part of scientific
enterprises, especially from epistemic view of conventional
scientist or from prominent Muslim scholars or from Islamic
point of view. This part is very nice to be discussed, because
from which we could understand that, these are what had
been demarcated upon knowledge; between Western
Science and Islamic Science. From this angle also, we could
see the difference between knowledge and science from the
reality of human intellectual activities. Thus it might be
revealed also the depriving, disturbing and scientific abuses
occurred while the purposes of knowledge and sciences and
technology had already been distorted everywhere and ever
since. The responsibility lies to academicians, practitioners
and those professionals in education.

Universe from Scientist’s View

Scientists had observed and decided the cosmos came out

into existence naturally and not exist according to any kind
creational theory. Thus the suitable theory established was
the Big Bang in Physics or Astrophysics and the Theory of
Evolution of Charles Darwin representing in natural creations
and biology. These assumptions rely on the theory of cosmos
came into existence by itself according to Law of Nature.1
1
The Theory of ‘Creatio ex Nihillo ’ had initiated heating debates between many
branches of knowledge; either from philosopher scientists till the religious figures. The
question is that, was the theory inline with the prominent Muslim Scholars or Muslim
Philosopher’s point of view. Again, regarding to Islam, is it identical with Quranic point
of view? - Which is well known as ‘idha arada syai’an an yaqula lahu kun fayakuun’ –
whenever He wanted something to be, intentionally commanding by God’s saying be.

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Even though scientifically and logically nature could not ever
exist by itself, but according to the principle of materialists
and material foundation, the nature must be able to organize
itself very well into establishment through the Evolution
Theory and the Big Bang Theory.

We do accept that the study about universe or cosmos is

very important, but some scientists reached at a level of bias
or extreme to his discipline and ignore religion and his
position as mankind,2 as such he believes that human are
much more lowest condition compared to the existence of
atoms, protons, photon, molecules and so forth, because
these are the reality of things but human being and the
concrete creations are not a reality of existence.

Universe from Islamic Point of View

Al-Quran explains that the universe and what ever connected

with the unseen world (‘alam al-gahyb) and the visible world
(‘alam al-syahadah). The facts that al-Quran reveals;

1. Allah almighty is truly creator in volition but not

necessary, the Most willing and the Most knowing. All
creatures are dependent on Him, in term of existence,
perennial and eternal kind of entity. And He himself the
Most eternal, His will overwhelming and His knowledge
comprehensively covers His creations (ta‘aluq al-
ihatah). p.57
2. The creation has no influence unto God to create
necessarily, but He voluntarily does. And He created
them in very systematic, established and tight locked as
mechanical phenomena, but it is His who entervanes
continually into a new creation in momentous actions.
p.58
3. The universe is a reality (al-kawn haqiqatun). It is not
illusion. They were created before mankind. Allah
so it be.
2
Prof. Dr. Muhammad Mu‘in Siddique, al-Usus al-Islamiyyah li al-‘ilm (trans) The Islamic
Fundamentals of Sciences, Riyadh: International Islamic Publishing House, revised ed.
1416H/1995 AD p. 34-35 her ether to is mentioned as IFS.

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 almighty did create with great purposes. Through the
variety of creations and the repeatedly new creations
into time frame (al-ahdath) manifesting that His
attributes and Names as the great creator, the bounty
provider, the presenter, the designer, the merciful, the
justice, the life-giver and the death-restorer, the
forgiver, the reckoner and the master of resurrection.
p.59
4. The classified creations in various entities.Everything
was created by Allah almighty in conglomerated entities
(tarkeeba), physical Shaping (shakla), certain paterns
(hajaman mu ‘ayyana) and inspired designations
(tazwid al-hidayah).p.60
5. Allah almighty had created things in perfect manner
(yattasim bi al-kamal), and they must have a stability
between the equalibrium (tawazun) and various
creative-changing process (al-insijam) by the willing of
Allah alone.p.61
6. The responsibility of Allah almighty to be wealth
provider (tazwid al-ghadha’) and guidance ( tazwid al-
irsyad) to especially humankind.
7. Humankind is among the creation of God,
philosophically is called Microcosm – Arb., ‘alamun
saghir. Has given the proper shape, pattern and
beatitide disignation in his physical postures.p.62
8. Humankind is the representative of Allah on earth
(na’ibuLlah ‘ala al-‘ard) – so called vicegerent. They
have been given the power over all earth treasuries (al-
tharwat al-‘ardiyyah) and the great dignity (karamat al-
Insan) over other creations of God. p.63

What are the Knowledge (al-ma ‘rifat) and

Science (al-‘ilm)
Knowledge means that “what one has known about
including the facts, information, skills, and understanding
that one gains especially through learning or experience.”
Meanwhile science means that “(the study of) knowledge
which can be made into a system and which usually depends

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on seeing and testing facts and stating general natural law.”
Sometimes it is defined as a branch of such knowledge like
Biology, Chemistry, Physics, Engineering, Mathematics and
so on and so forth.3 Muhammad Mu‘in said that the science is
“a guided human activities, with the strong encouragment,
higher value-spirit, through the systematic bodies, using the
research methodologies which has known as the Scientific
Research, Emperical Studies and acceptable findings. The
aim of the research is to know something like the essence of
things, the natural cannons, scientific integration, causality
and the reality base on the emperical studies.”4

According to Islamic framework knowledge is derived from

Arabic root word as ‘arafa – ya‘rifu - ma‘rifat, meaning to
apprehend or to conceive accurately with the very depth into
the real crux meaning of something which can be named as
principle, fundamental and the essence of thing or subject
matter. That is why the knowledge has no problematic
condition if the fact is equitably conformity with the ultimate
truth within the Divine Law of Nature – Arb., sunnatuLlah fi
al-‘alam. Yet it is still exposed to distortion due to the present
of contemporary knowledge, in other word it is still at the
hypothetical satge but does not reach at the level of
universal cannon of certain discipline of existence. For
instance, the knowledge of regularity of planetary system in
Astrophysics, an Identification knowledge of humankind
through DNA and living causality of humankind and animals
which is so called spiritual life. Again knowledge is some kind
of formulation coherently exists exsoterically and esoterically
into the reality of universe.

Science in Islam is derived from the term ‘alima - ya‘lamu –

‘ilman means to get information, factual and empirical
subject matter or physical entities through the logical
empiricism. It has been transferred from the highest reality
of existence of Allah Almighty the Most Knowing (al-‘alim).

3
Longman Dictionary of Contemporary English (New Edition), Burnt Mill: Longman
House, 1987, p. 581& 934
4
Op. cit., IFS p. 18

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This transmission into human heart, mind (intellect) and
psychological faculty (human soul) through experience,
inspiration and logical demonstration (burhan). What we
have understood from the above definition about science is a
process of actualization of science into practical nature or
into existence. But before this incident took place, our
intellect and psychological of human soul – nafs, had
experienced and apprehended the condition of scientific
hierarchy of truth and had replaced it into the natural place
to be established as the reality of science.

Thus the correlation between knowledge and science is very

close and integral. Because science without knowledge is
pseudo-science, knowledge without science is absurd. How
serious one has to pursuit knowledge starting from seeking
informations and data manipulation on researches at the
level of conceiving and inspired finding, finally he discovers
the ultimate reality of scientific foundation or what is so
called as theorem or the principles of certain scientific
discipline. When the findings are inline with the ultimate
truth, knowledge of something would be achieved
successfully. In short our heart apprehend the knowledge and
our sensual and intellectual faculty manipulate and strive to
find the real meaning of something within every discipline of
scientific research and discoveries.

The Islamic Fundamentals of Science

Islamic has a very concise stand regarding nature. These

creations of God are considered as the reality (haqiqiy) and
never be ambiguous (laysa bi wahm) about existences. And
Allah had provided mankind with the hearing faculty, the
sight and the intellect to observe and infer upon the most
fascinating material world (al-‘alam al-maddiy). Instead of
the outer nature, there must be a grand designer, Allah
almighty. From Him all kind of Universal Cannons (al-Qanun
al-Kawniy) were systematically established and created. He
who also provided the Islamic Law (Syari‘at al-Islamiyah), 5
5
Ibid, IFS, p. 66-67

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which is part of the Universal Cannons. All kind of Cannons is
submitted under the supreme council, who had known to the
finest and the most merciful to His slaves.

All creations on earth are ready to serve for the most

revivalist humankind (li salih al-basyariyyah). Muslim had
already known the appropriate knowledge about the religion
of Islam and the Nature (natural sciences) – (ma‘rifat al-
Syari‘at wa ma‘rifat al-‘alam al-maddiy). Using this kind of
knowledge to serve for Allah’s will and favor through the
submission to Him alone. When the knowledge and sciences
performed in appropriate manner accordingly in line with the
Islamic Law and the Nature of Natural sciences and
technology, the purposes of knowledge application are
considered as fully achieved. In fact there is no demarcation
line between spiritual element and material one in Islam, yet
it has single nature from Allah almighty. Thus it must be the
nature of Allah Almighty or otherwise.

Other than Muslim and believers, who tried very persistently

to separate the nature from Allah almighty, to cut the
integral relation of nature and to withdraw the unicity nature
of Islamic religion and Nature itself. But as Muslim, they must
know that the purpose of science is to recognize the wisdom
of the creator, His continuous effort of creation in minute
details in time and to acknowledge the power of Allah in
governing the universe very systematic.6

Science and Establishing of the Existence of

Allah (wujuduLlah)

6
Ibid, IFS, p. 68-69

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Can we try to establish the existence of Allah Almighty
through the sciences?. The question of term ‘establish’ (Arb.,
al-ithbat )or ‘logical demonstration’ (Arb., al-burhan) to be
put into confirmity with the existence of Him is acceptable or
not. Knowing the definition of this way of confirming Allah is
very basic. The establishing (al-ithbat) or the logical
demonstration (al-burhan), is some kind of logical expression
and logical mathematics, which has been considered as ‘the
syllogistic sciences of figure’ (Arb., uluum syakliyah).7

In term of knowing Allah Almighty, if we accept this

syllogistic mechanism to prove the existence of Allah, means
the degree of our faith or belief was deviated or identical
with the accepted scientific concept or rationality which shall
lead to the corruption of faith. Further more the knowledge of
Allah Almighty is also identical with the accepted syllogistic
expression in previous time. In fact, belief in Allah Almighty
must be totally different with the scientific knowledge,
syllogistic expression and agreeable emperical statement.8

Another epistemic argument is about the sources of belief is

widely different between establishing scientific proof and the
existence of Allah Almighty. Scientific explanation is accepted
by the sensate faculty of emperical sense (rational and
sensual faculty), while theological truth especially the
existence of Allah has been well accepted by the faculty of
heart (al-qulub). So, that is why Allah had oppointed His
mesenggers and prophets in order to reveal messages from
Him to be believed by all humankind. Somehow or rather if
we can derive or extract the knowledge from scientific
evidences, such as ‘the power’ Arb., al-Qudrat has been
imparted concisely or directly from Allah into any kind
technological enterprises, thus, belief in the power of Allah is
considered as the bridge to the ‘attribute’- Arb., al-sifat of
7
By which the unknown concept could be conceived by the explanatory agreable
expression (Arb., al-bayaanat al-muftaridah); whenever the unknown concept prevails,
later from which we can withdraw another result of explanation that is called as ‘the
hypothetical theory’ (Arb. al-nazariyat), and the logical steps towards the theory are
called ‘logical demonstration’ – (Arb., al-burhan). See IFS p. 44.
8
Ibid., IFS p. 45-47

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Allah and surely can leads to believe in the existence of Allah
Almighty. To conclude, scientific evidences are the steps
towards achieving the faith in Allah but it is not solely the
way to establishing the existence of Allah Almighty. Science
and technology are merely signs of the existing Allah, but the
revelation of surat al-ikhlas is considered as knowledge about
the existence of Allah Almighty.

The Responsibility of Muslim Scientists

1. The Muslim scholars or scientists, who have the

urges of reformation in their societies, might feel a
great responsibility in term of strategic planning or
applications of sciences and knowledge. Muslim has
to reflect the previous great Muslim scholars
regarding to their highly ambitious (al-himmat
al-‘aliyah), to love exploratory sense (hubb al-istila‘
al-hammasiy) and an ability to contribute
knowledge either in revelation or practical sciences.

2. The most important thing is to know that; their

great ambitious had been established within their
faith (imanihim) in Allah almighty, through the
Quranic admonition (al-nasihat al-Qur’aniyah), the
reflecting signs of Allah in the external universe and
humankind and implementation of the prophetic
command to acquire knowledge till to China.9

3. Muslim Scientists must not conceive scientific

activities simply as what had been indulged
medieval Christian Scholasticisms; the separation
between natural explorations apart from
metaphysics. We have to emphasize that the
natural occurrences are the manifestation of the
power of great creator Allah almighty (qudratiLlah
al-ibda‘iyyah), His power of truth (sultanihi), His
great assistance (‘inayatihi al-ilahiyyah), and these
Muslim attitudes would sharpen their intellects
9
Ibid, IFS, p. 70

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 beyond the knowledge (karrasa al-sa‘yu wara’ al-
ma‘rifat bi nasyat al-fikr) which is converting to the
total submission to merely the great creator,
sovereignty Allah.10

4. Muslim has to relate or integrate science with their

own belief or Islamic creeds and applies them in a
complete manner for the salvation of humankind (li
salih al-Insaniyah). The earlier Muslim had
established the academic and scientific foundation
in original sense into many disciplines; medicine,
optical sciences, chemistry, anthropology, physical
geography and humanity, sociology and so forth.
These disciplines were practiced to incline their
attitude, belief and never be an arrogant to the
creator Allah Almighty.11

5. It is a skeptical to learn sciences in foreign

languages, because it might be changed our
worldview or the Muslim scientific framework
towards separation sciences from the religious
principles and Islamic creeds.12 So, Muslim Scholars
have to write scientific textbooks in the language of
Muslim world, with strong emphasis on Arabic. The
wisdom here is how Muslim verify and evaluate the
languages and synthesize them into Islamic
framework in scientific activities and having the true
sources either from Islamic world (turath) or foreign
sciences (al-ajnabiyyah) using the expatriates from
the most authoritative translations.

6. Muslim has to define the aims of our educational,

social; and economic system in order to project and
10
Ibid, IFS, p. 71; Allah says that: “Lo, indeed who is the most fear in God rather than
the Muslim Sober Scholars or Scientists.” [Arb. innama yakhsyaLlaha min ‘ibadihi
al-‘ulama’u ] – (Chapter Fatir, 28:35)

11
Ibid, IFS, p. 71-72
12
Ibid, IFS, p. 77

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 materialize the ultimate objective to perform the
duties to Allah Almighty and the humanities.

Conclusion and Remarks

Briefly, I had exposed what can we share about knowledge

and science from Islamic point of view. In fact, the
importance of knowing the differences between knowledge
and science is encouraging enough because from which
Muslim can know the condition of Contemporary Science.
Consequently, we also can understand the issue of
Islamization of Contemporary Knowledge. Knowledge itself
must not be Islamized, rather the contemporary knowledge
has to be. I would like to give great thanks for the critiques
and constructed comments for the paper to be improved.

TQ

EL MERBAWIY ADIS

Related References:

Abu Ishak Ibrahim b. Ali b Yusuf, al-Shiraziy al-Shafi‘iy (393-

476H), Tabaqat al-Fuqaha’ (terj.) Paizah Hj. Ismail, Generasi
‘Ulamak, Kuala Lumpur: Media Ehsan Sdn Bhd., 1990.

Ahmad Von Denffer, Research in Islam: Basics, Principles and

Practical Suggestions, London: The Islamic Foundation, 1985

Alparslan Acikgenc, Being and Existence in Sadra and

Heidegger: A Comparative Ontology, Kuala Lumpur:
International Institute of Islamic Thought and Civilization
(ISTAC), 1993; Islamic Science Towards Definition, Kuala
Lumpur:ISTAC, 1996

Annuar Ab Bakar and Abu Bakar Abdul Majeed, Islam:

Science and Technology, Kuala Lumpur: Institute of Islamic
Understanding Malaysia (IKIM), ed.2nd, 1998

11
Baharudin Ahmad et al, Falsafah Sains Daripada Perspektif
Islam, Kuala Lumpur: Dewan Bahasa dan Pustaka (DBP),
1994

Hoodbhoy, Pervez, Islam and Science: Religious Orthodoxy

and the Battle for Rationality, Kuala Lumpur: S. Abdul Majeed
& Co., 1992

Prof. Dr. Muhammad Mu‘in Siddique, al-Usus al-Islamiyyah li

al-‘ilm (trans) The Islamic Fundamentals of Sciences, Riyadh:
International Islamic Publishing House, revised ed.
1416H/1995 AD.

Mohammad Muqim, Research Methodology in Islamic

Perspective, Kuala Lumpur: S. Abdul Majid & Co., 1997

Osman Bakar (Prof. Dr.), Tawhid and Science: Essay on the

History and Philosophy of Islamic Science, Kuala Lumpur and
Penang: Secretariat for Islamic Philosophy and Science,
1991; Classification of Knowledge,

Syed Muhammad Naquib al-‘Attas, The Concept of Education

in Islam: A Framework for Islamic Philosophy of Education,
Kuala Lumpur: International Institute of Islamic Thought and
Civilization (ISTAC), 1991; Prolegomena to The Metaphysics
of Islam: An Exposition of the Fundamental Elements of The
Worldview of Islam, Kuala Lumpur: International Institute of
Islamic Thought and Civilization (ISTAC), 1995
Syed Othman Al-Habshi and Nik Mustapha Nik Hassan,
(edit.), Islam, Knowledge and Ethics: a Pertinent Culture for
Managing Organization, Kuala Lumpur: Institute of Islamic
Understanding Malaysia (IKIM), 1998

Taha Jabir al-‘Alwani (Dr.) and Imad al-Din Khalil (Dr.), The
Quran and the Sunnah: The Time-Space Factor, Herdon:
International Institute of Islamic Thought (IIIT), 1991

12
Yaacob Yusoff, The Quranic Notion of Knowledge and
Challenge of Rationalism, Shah Alam: Hizbi Publication, 1990

Yassin Mohamed, Human Nature in Islam, Kuala Lumpur: A. S.

Noordeen, 1998, The Implication of Fitrah, pp. 84-132; The
Intellectual Relevance of Fitrah, pp. 136-183

Megazines and Journals:

Jurnal YADIM, Vol. 2 November 2001, Kuala Lumpur : Yayasan

Dakwah Islamiah Malaysia (YADIM), 2001, Muhammad Zainiy
Uthman (Assoc. Prof. Dr.), Islam, Sains dan Pemikiran
Objektif, pp. 135-151

* A brief Study (August, 2002) on the writting of Prof. Dr.

Muhammad Mu‘in Siddique, al-Usus al-Islamiyyah li al-‘ilm
(trans) The Islamic Fundamentals of Sciences, Riyadh :
International Islamic Publishing House, revised ed.
1416H/1995 AD. The presentation shall be held at Bilik
Cenderawasih under the programe of BICARA CENDIKIA
promotted under the Unit of Continuous Leading Knowledge
Advancement, (InKA) Mara University of Technology, Arau
Campus

13
 ISLAM AND SCIENCE: AN ISLAMIC PERSPECTIVE*

Presented by:

Abu ‘Amrullah Ahmad Daud b Ishak El-Merbawiy

Abstract:

“This article will discuss the importance of knowing precisely

between knowledge and science. Regarding this matter, the
discussion would like to introduce two different points of view
about Universe; from Scientists and Islamic perspective,
because from which philosophers and Scientists formulate or
synthesized their findings and results of their observations
according to the preconscious Ideas. This is a preliminary
effort to discuss on how the reality of sciences (haqa’iq
al-‘ulum) and the knowledge (al-ma‘rifat) can help mankind
knowing, establishing and acknowledging Allah and His
present and existence. By knowing these, we could learn the
privilege of Islamic fundamentals and requirements for
sciences and knowledge. Hence, they should entails upon
Muslims especially or Non-Muslim in general into the
ultimate truth and justice to the Knowledge and Science &
Technology.
This is what is supposed to be in scientific and technological
application
in the worldly lives.”

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